Prolegomena 



to 



Theism 




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Prolegomena 



to 



Theism 






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Theism is the science of the fundament, of the norms or 
commandments and of the positive effects of religion, 
demonstrated from the concretely ontological and actual 
standpoint. 

This work is intended to serve as an introduction to 
Theism. It begins with a strictly systematic exposition 
of the logical laws and categories and, from the empirical 
standpoint, logically explains the entitative basis, the 
entitative process and the entitative effect of life, thus 
giving a total logical solution of all fundamental problems 
of philosophy. 

The complete exposition of Theism is now in prepara- 
tion, hence many practical inquiries must be deferred 
until its completion. 

This prolegomena is dedicated in profound gratitude 
to the memory of all great teachers of humanity whose 
efforts have been the actual conditions of submanent 
awakening. 

Justus. 

August 14, 1 9 10. 



Part I 

Logic 



LOGICAL LAWS AND CATEGORIES 

Logic is the concrete science of the ideological 
laws and categories which, being a reflex of the 
entitative order of eternal truth, constitute the 
basis and the norm for the subjective cognizance 
of truth in all mental experience. 

The eternally actual and omnipresent representance 
of the entitative laws of the submanent essence of truth 
(see Submanence) constitutes the fundament of all logical 
conceptions, and expresses, ipso facto, the ontological a 
priori, which is the objective antecedent of all intellectual 
a posteriori researches for the thinking subject. There- 
fore the ideological order, expressed through the ideo- 
logical laws and categories, is the reflex of the ontological 
laws and, as such, constitutes the basis and the norm of 
thinking. 

Psychologically the determination for truth is the 
prime subjective condition of the cognizance of truth, 
therefore it is the deep and earnest will for truth, for 
thorough insight and clear judgment, which imparts 
logical power to the thinking subject. There is no logic 
for an unruly will. 

The fundamental laws of thinking are: 
i. The law of the logical principle. 

2. The law of the logical process. 

3. The law of the logical effect. 



The Law of the Logical Principle 

The law of the logical principle is the funda- 
ment of all logical ideas. This law expresses and 
affirms itself with absolute necessity in all pro- 
cesses and effects of thinking and thus con- 
stitutes the principal categorical order and the 
sole criterion of truth in all operations of sub- 
jective thinking. 

Without the law of the logical principle logic 
is impossible. 

The law of the logical principle has three 
categories : 

i. The category of absoluteness. 

2. The category of objectivity. 

3. The category of causality. 

1. 

The category of absoluteness is the fundament 
of the law of the logical principle which, as such, 
constitutes in consciousness the ideological form 
of the logical criterion of absolute truth. 

Absoluteness, as an ideological form or category, is the 
necessary reflex of the entitative truth of the Absolute. 
Therefore absoluteness is the one, identical, funda- 
mental and unconditional, ideological imperative, through 
which is affirmed, in all logical operations of thinking, the 
necessary and infallible consciousness of the absolute 
principle, as such. The instinctive desire of the thinking 
subject for the unconditional certainty of objective 
truth has its source in this logical category, without 
which no logical process of thinking would be possible. 

8 



The real fundament of the evidence of truth is absolute- 
ness. 

(The ontological proof relates to this category.) 

2. 

The category of objectivity is the process of 
the law of the logical principle which, as such, 
constitutes in consciousness the ideological form 
of the absolute object, as the absolute norm of 
the cognition of truth. 

The concrete representance of entity absolutely pre- 
dicates the unconditional and infinite objectivity through 
conditioned and limited objectivity. Thus the absolute 
object, by logical necessity, is the absolute norm of the 
cognition of truth throughout the total relative represent- 
ance of entity. This absolute norm predicates the first 
logical divergency which is the dualistic form of sub- 
jective cognition; that of the absolute and that of the 
relative object. This first logical divergency or logical 
contraposition constitutes the ideological basis of the 
mental power of discrimination and the first sphere of 
subjective cognition. Hence without consciousness of 
absoluteness no consciousness of relativity, and without 
consciousness of objectivity no consciousness of sub- 
jectivity is possible. 

As the process-category of the law of the logical 
principle, objectivity is the basis of the law of the 
logical process (relativity, subjectivity and finality). 

(Every form of dualism relates to this category.) 

3- 

The category of causality is the effect of the 
law of the logical principle which, as such, 
constitutes in consciousness the ideological form 



of absolute subordination of all relative terms 
directly or indirectly under the absolute object 
as its principle of truth. 

Causality, as such, logically predicates the antecedent 
of absoluteness and objectivity, therefore it is the 
principal effect-category in the cognition of the absolute 
and the relative object. 

Since causality, as well as the other categories, is 
essentially determined, it therefore possesses only an 
ideologically instrumental effect-force in thinking, but 
no power of determining the will. Causality predicates 
categorically the principal causator, therefore it effectu- 
ates in final thinking the cognizance of the Absolute. 
The hypothesis of the mechanical determinism is due to 
the popular error of identifying the cause with the sub- 
stance or the Absolute. 

Causality operates as a category of the ideological 
order, by means of which are defined all dialectic de- 
ductions and inductions. Therefore is causality the 
logistic principle of the dependency of all a posteriori 
conceptions and the ideological form of motivation in 
thinking. 

Since objectivity is a logical antecedent of causality, 
or else nothing can cause, and since objectivity, as the 
principal basis of process in thinking, has a dual or con- 
trapositional form, there consequently exists a direct, 
i.e., absolute cause and an indirect, i.e., relative cause. 
In either case is cause an effect of the object, therefore 
causality is a postcedent effect-category in the process 
of thinking and no principle of determining. It follows 
that causality, as such, is the principal categorical predi- 
cator of the absolutely causing Absolute, as the absolute 
object, and through its ideologically effective force, the 



10 



categorical copula of either absolute or relative relations 
in subjective consciousness. 

Psychologically cause is the effect of the determining 
motive, no matter how conscious or apparently un- 
conscious, and is a purely ideological occasion which 
the subjective motive may accept or reject according to 
the disposition of its motor as a free agent. 

The concrete difference between cause, as such, and 
effect, as such, is that cause is the form of a determining 
fact, and that effect is the form of a determined fact of the 
factor, either absolute or relative. Both cause and effect 
are mere facts, ideologically and concretely, hence the 
error of identifying cause with effect or of denying the 
existence of causes. 

Truth essentially effects definition, hence causality, as 
the effect-category of the logical principle, is the basis 
of the law of the logical effect (definibility, negativity 
and positivity). 

The Law of the Logical Process 

The law of the logical process is the ideological 
process-norm which, as such, constitutes the 
categories of dependency in subjective thinking. 

This law is the logical region of the subject which, in 
the consciousness of its dependency, through the effect of 
definition, strives after the logical principle in order to 
attain the cognition of the true representance of entity. 

The law of the logical process has three cate- 
gories : 

i. The category of relativity. 

2. The category of subjectivity. 

3. The category of finality. 



11 



I. 

The category of relativity is the fundament of 
the law of the logical process which, as such, 
constitutes in consciousness the ideological form 
of the absolute dependency of relative objects 
from the absolute object. 

Relativity is the categorical antithesis of absoluteness 
and consequently the form of unconditional dependency, 
which constitutes the principal category of the con- 
ditioned logical law of process. 

Since absoluteness, as the principal category of truth, 
and consequently as the antithesis of relativity, cate- 
gorically excludes all relative processes, it ipso facto 
predicates its absolute affirmation through relativity. 
Therefore relativity expresses in its essence the cate- 
gorical affirmation of the Absolute, as such, and of the 
category of absoluteness as the principal, unconditional 
and necessary form of logical reasoning. 

By inductive order relativity refers to the effectuating 
causality, and through the latter to the causing condi- 
tioned and unconditioned object. Hence relativity is a 
form of ideological tangibility and correlation of objective 
truth with subjective consciousness. 

This category constitutes the basis of logical de- 
pendency, and affirms the logical necessity of the concep- 
tion of the Absolute. 

2. 

The category of subjectivity is the process of 
the law of the logical process which, as such, con- 
stitutes in consciousness the ideological form of 
the dependency of subjective cognition of truth 
from the logical laws of truth. 



12 



Through this category the thinking subject has the 
cognition of self as the center of the logical law of process. 
Conditioned by everything that surrounds it, the sub- 
ject obtains the cognizance of itself as a volitional, self- 
conscious, relative being, whereby the logical contra- 
position of the absolute object and the relative subject 
affirms itself in consciousness. This category not only 
affirms the logical and actual dependency of the cognizant 
subject from the absolute truth, and the Absolute, but 
also furnishes evidence of the fallacy of the abstractly 
independent, subjectivistic point of view. 

The process-category of the law of the logical process 
(subjectivity) is the direct antithesis of the process- 
category of the logical principle (objectivity), hence its 
unconditional relation to the absolute object, and its 
conditional relation to conditioned objects. 

3- 

The category of finality is the effect of the 

logical law of process which, as such, constitutes 
in consciousness the ideological form of aim of 
all existential relations to the absolute object as 
its absolute principle. 

Relativity logically operates through finality, because 
finality constitutes the sole directive and the ultimate 
term of all mental and actual processes. As causality is 
the effect-category of the logical principle, thus finality 
is the effect-category of the logical process (relativity). 
As the logical principle dominates the logical process 
through causality, thus introversively the logical process 
subordinates itself under the logical principle through 
finality. Finality is the logical retrospective of the 
prospective causality. 



13 



Causality and finality are the correlative effect-cate- 
gories of all processes of thinking and the logical basis of 
all positive definition. 

The law of the logical process predicates in categorical 
order relativity as the fundamental category of de- 
pendency which, within the process-category of sub- 
jectivity, logically compels the subject, as the center of 
relation, to effectuate its logical concepts for the cogni- 
tion of the absolute principle of truth through the 
category of finality. 

(The teleological proof has its basis in this category.) 

The Law of the Logical Effect 

The law of the logical effect is the law of defi- 
nition per se. This law constitutes the logical 
predicate in subjective thinking, whereby the 
subject is defined in its unconditioned relation 
to the Absolute, as to the transcendent principle 
of truth, and in its conditioned relation to super- 
ordinate, co-ordinate and subordinate objects. 

The law of the logical effect has three cate- 
gories : 

i. The category of definibility. 

2. The category of negativity. 

3. The category of positivity. 

1. 

The category of definibility is the fundament 
of the law of the logical effect which, as such, 
constitutes in consciousness the ideological form 
of the logical predicate for the subjective attain- 
ment of truth. 



14 



The final predicate of logic is the definition of the 
entitative representance in subjective thinking. 

Entitative representance is the objective definition. 
The cognition of the objective definition of entitative 
truth is the logical labor of subjective definition. The 
logical a priori definition with its deductive process is the 
aim of the efforts of logical a posteriori definition with 
its inductive process. Each subject has its own volitional 
a priori, which is seldom in conformity with the entitative 
laws of truth. 

The categories of the law of the logical principle; 
absoluteness, objectivity and causality, constitute the 
ideological fundament of definition, and the categories 
of the law of the logical process; relativity, subjectivity 
and finality, constitute the ideological norm of definition. 
Hence definibility constitutes the ideological effect and, 
as such, is the logical category through which is expressed 
each logical definition of the thinking subject. 

Without the three principal categories and the three 
process-categories no logical definition is possible. The 
profoundness, order and circumspection of definition 
depend on the degree of conformity of knowledge to the 
above categories. 

2. 

The category of negativity is the process of 
the law of the logical effect which, as such, con- 
stitutes in consciousness the ideological form of 
non-identity of the object in the process of 
definition. 

Negativity is the clearing process of definition, because 
it expresses contradiction by thetical non-identity of the 
object or by the logical inadequacy of the attributes of 
the object necessary for the positive definition. There- 



15 



fore through negativity the subjective power of thinking 
attains the definitial congruity with the objective 
representance of truth. 

This category is the effect of the logical dualism which 
is predicated through the process-category of the logical 
principle (objectivity) and through the process-category 
of the logical process (subjectivity), thus constituting in 
consciousness the ideological antithesis, without which 
for a relative subject the positive definition would be 
impossible. 

The purpose of negativity is criticism and its sole aim 
the positive definition. 

3- 

The category of positivity is the effect of the 

law of the logical effect which, as such, con- 
stitutes in consciousness the ideological form of 
the affirmative evidence of the defined object. 

This category, as the effect-form of the logical law of 
effect, constitutes the final term of all causal and final 
processes of thinking. Adequate to the absolute 
necessity of the affirmation of the absolute truth, defini- 
tion is affirmative in its essence, hence its effect-form of 
positivity, which affirms in consciousness the ontological 
predicate of the absolute truth. Thus positivity con- 
stitutes in subjective thinking the definite form of 
evidence, which is the incontestable form of the logical 
proof. 



The defined logical laws with their respective cate- 
gories constitute the essential form of all logical cognition 
and therefore of all logical dialectics. These laws, 
having an entitatively objective fundament, apply, 

16 



ipso facto, within the immanent process of cognition, to 
Ontology. 



The history of logic is marked by a total lack of the 
axiological fundament which is absolutely essential for 
the concrete exposition of the logical laws and categories. 
The idealistic standpoint, however philosophical in its 
effort, is too subjectivistic in its method to find the 
objective basis of the concrete logical forms. Hence the 
confusion of such logical categories as object, causality 
and relation with the entitative determinative substance 
and its attributes, necessity, identity and reality; with 
the extramanent forces, time, space, quantity and 
quality; with the psychic and dynamic forces, action 
and motion; and finally with the sub-forms of relativity, 
inherence, correlation, modality, etc. The main tend- 
ency of the present status of philosophy is relativism. 
As a consequence all present logical methods are more or 
less abstract and of necessity lack the logical profundity 
necessary to establish a concrete philosophical synthesis. 



17 



Part II 

Ontology 



ONTOLOGY 

Ontology is the science of the essential deter- 
minatives of the Absolute Potentia which, as 
such, eternally constitute, define and affirm 
entity (esse ad extra). 

Potentia, per se, is the concrete creative might 
of the Absolute and is consequently the abso- 
lute principle and the absolute proto-type of 
entity. 

The determinatives of the Absolute Potentia, 
which constitute the Being, are : 

i. Submanence, 

(Subsistentia supernaturalis vel vis abso- 
lute determinans). 

2. Immanence, 

(Substantia spiritualis vel vis absolute de- 
terminata ut se determinat). 

3. Extramanence, 

(Substantia naturalis vel vis absolute de- 
terminata atque instrumentalis). 



21 



SUBMANENCE 

Submanence, the principal determinative of 
the Absolute Potentia, by virtue of its eternal 
dignity, truth and love, is the proto-typical sub- 
sistence of entity, thus constituting, defining and 
affirming in entity the absolute, transcendent 
and eternal majesty of GOD. 

Philosophy has never essentially risen above the 
theories of cognition of Plato and Aristotle. On account 
of their more or less subjectivistic tendencies, which were 
adopted as the fundament of cognition by the succeeding 
schools, philosophy became fixed either in different 
methods of an inconcrete idealism or of an abstract sen- 
sualism. These theories, owing to their ontological in- 
sufficiency, were closely followed by scepticism, which, 
fostered by the low elevation of submanence in humanity, 
manifests a negative power of no little importance. 

Since philosophy could positively and formally define 
neither the principle nor the laws of worth-essence 
(submanence), the establishment of a logical basis for 
the supreme tendency of the human spirit, which is 
religion, has hitherto been impossible. Hence with the 
rise of scientific criticism has followed the inevitable 
decline of those religious teachings which are based on 
purely historic and traditional grounds. Without sub- 
manence, as the principal and proto-typical subsistence 
of entity, there is no logical possibility of religion. 

Notwithstanding the rise and fall of philosophical 
theories and their various applications to the different 



theological systems, there have remained, uninfluenced 
by the intellectual and dogmatic struggle, self-evident 
teachings of a certain religious sense, manifestly inherent 
in the human soul. This deeply rooted sense, which 
appeals to every man, stands out as an incontestable 
truth. It has been called successively Daimonion, 
Syneidesis, Subesse animi, Lex DEI, Magisterium 
internum, Scintilla and finally Conscience. All con- 
fessions of faith, in spite of their dogmatic diver- 
gencies, have affirmed conscience within the human soul 
as the one supreme factor which constitutes the final 
court of appeal of the good and evil in every act of life. 

Conscience has been defined either as a separate sense 
of the soul or as a subordinated faculty of reason. 
Neither definition is logical, because the will, the intellect 
and the sentiment are the only fundamental faculties of 
the soul and it is obvious that conscience, which is the 
most important factor of the soul, cannot be a subordi- 
nated faculty of reason. These errors are to be ascribed 
to the general lack of ontological and psychological 
knowledge. 

" Conscience" is the subjective act of submanent 
consciousness. 

The concrete predicate of conscience is "face to face" 
with submanence. 

By virtue of the revealing might of the determinatives 
of the Absolute Potentia, the thinking subject receives the 
cognition of submanence as well as that of immanence 
and extramanence. The discrimination and the order of 
these three determinatives are obvious. 

Owing to the fact that submanence is the principal 
determinative of the Absolute Potentia, and as such, 
the fundamental reason of life, it therefore necessarily 
impresses the subject with its supreme dignity and its 
entitative authority which no one is able to evade. 



2 3 



Each entitatively objective representance is the a priori 
of each a posteriori subjective cognition, therefore is 
conscience the subjective a posteriori act of consciousness 
of the a priori submanence. As submanence is the 
proto-typical subsistence of entity, it therefore follows 
that conscience is the highest act of the subjective 
complex of immanent forces, i.e., of the will through 
reason and sentiment. The psychological process of 
conscience is explained in the a se and ad se motives of 
the will. (See Immanence.) 

The biblical " Image of GOD," the "daimonion" of 
Socrates, the "syneidesis" of Chrisippus, the "subesse 
animi" of Seneca, "the lex Dei" of Origen, the "magis- 
terium internum" of Augustin, the " scintilla" of Eck- 
hart, as well as the " first law," the " voice of law," the 
"law of the highest" and the " light of reason" of the 
Zend-Avesta and the Hindoo and Chinese Scriptures 
relate to submanence as the principal determinative of 
entity. Without submanence and consequently without 
conscience there is no religion, no law, no right and no 
duty for man. 

The fact that the study of conscience has been kept in 
the background by all educational institutions accounts 
for the comparatively low state of religious elevation and 
for the general weakness of the human sense of justice. 

Submanence Has Three Essences: 

i. The principal essence of Submanence — Eter- 
nal Dignity (Essentia essendi). 

2. The process-essence of Submanence — Eternal 

Truth (Definibilitas essendi). 

3. The effect-essence of Submanence — Eternal 

Love (Reale essendi). 



24 



The Submanent Essence of Eternal Dignity 
(Essentia Essendi) 

Eternal Dignity is the principal essence of sub- 
manence and, as such, is the absolute fundament 
of worthiness, which is the sole cause and aim of 
the total immanent and extramanent existence. 

The various degrees of conformity of subjective de- 
terminations to the essentia essendi constitute the entita- 
tive worthiness of each subjective being. The immeas- 
urable entitative heirarchies of worlds, the manifoldness 
of their existential states, the differences of types, races 
and individuals and the anti-submanent abyss of animals, 
are the entitative predicates of the degrees of deter- 
minations for or against the eternal dignity of subma- 
nence. Extramanence, being the entitatively instru- 
mental determinative, inseparably follows this supreme 
law as an existential expression. 

The Entitative Laws of the wSubmanent Essence 
of Eternal Dignity are : 

i. The principal law of the submanent essence 
of eternal dignity — (Gloria DEI). 

2. The process-law of the submanent essence of 

eternal dignity — (Potestas supernatu- 
ralis). 

3. The effect-law of the submanent essence 

of eternal dignity — (Beatitudo super- 
naturalis). 

1. 

The principal law of the submanent essence of 
dignity is the entitative law of the Glory of GOD 



25 



which, by virtue of its absolutely transcendent 
essence of Sanctity, constitutes and affirms the 
eternally supreme adoration of GOD, as the Ab- 
solute Object, the Absolute Cause and the 
Absolute Aim of entity. 

The glory of GOD, through the entitative law of sub- 
manence, predicates the "Summum et Optimum" of all 
subjective determinations. As such it is the supreme 
norm of submanent dignity which, adequately to the 
participation of subjective determinations with subma- 
nence, predicates the one true dignity in being. No sub- 
jective sentiment of adoration has a true foundation 
unless it is based on the transcendent glory of the 
Absolute. 

The spontaneity of the soul as an intrinsically im- 
manent force expresses by all logical and entitative laws 
and through all final intellectual and sentimental deter- 
minations the necessity of affirmation of the " Highest 
and Best" which is GOD, the eternal source of our life. 
It is no more possible to possess true subjective dignity 
or honor without the Absolute than it is to possess cer- 
tainty in consciousness without the category of abso- 
luteness. Consequently atheism, in its various phases 
of pantheistic poetry, sceptical laconicism and material- 
istic bigotry, constitutes not only the most illogical 
absurdum, but above all, and in spite of some intentions 
to the contrary, a degradation of man. 

2. 

The process-law of the submanent essence of 
dignity is the entitative law of the submanent 
might which constitutes and affirms the suprem- 
acy and norm of freedom of determination for 
the eternal affirmation of the Absolute in entity. 

26 



The law of submanent might is the essential basis of 
submanent wisdom and justice and, as such, constitutes 
the essential norm of the unrestricted freedom of virtuous 
actions. 

This entitative law absolutely dominates and rules 
the total being with its eternally immanent determina- 
tions and extramanent expressions. It sanctifies the 
imperishable deeds of prophets, saints, martyrs and 
heroes of virtue, and it furthers the progress of greater 
religious consciousness, and the better fulfillment of 
human duties. By virtue of the process-law of sub- 
manent might all submanent determinations are con- 
firmed, elevated and eternally dignified, whereas all 
anti-submanent determinations are restricted and pun- 
ished, thus affirming the eternal triumph of submanence 
in entity. 

The lack of determination to submanence accounts 
for the weakness of human character with its consequent 
intellectual and sentimental misery. On the other hand, 
the submanently determined subject possesses and en- 
joys unrestricted freedom for the development and ele- 
vation of his force of submanent character. This sub- 
manent character makes the subject the powerful guide, 
the wise teacher and the trusted friend ; it fills him with 
the sublime spirit of sacrifice which knows neither fear 
nor barrier of death. 

3- 

The effect -law of the submanent essence of 

dignity is the entitative law of submanent beati- 
tude which, by virtue of its intrinsic concomi- 
tance with the Divine Glory and submanent 
might, constitutes, affirms and effectuates the 
supremacy and norm of eternal fruition in 
entity. 



27 



Submanent beatitude is the logical and the real effect 
of submanent glory and of submanent might. All am- 
bitious characters instinctively feel this logical order of 
happiness, but unfortunately it is frequently abused by 
their restless and selfish subjectivism. This always ends 
in just disappointment, lasting grief or in a violent check 
of their non-submanent tendency. 

It is through no subjectivistic "haphazard," but 
through the entitatively submanent laws that each de- 
termination must effectuate its worthiness, its wisdom 
and consequently its submanent love, in order to attain 
eternal beatitude. This is the entitative course of our 
life, hence the instinctively intensive adherence to life 
in all states of existence. 

The entitative law of eternal, submanent beatitude 
compels individuals, nations and all humanity to appeal, 
especially in moments of trial, for GOD'S mercy, consola- 
tion and peace in order to alleviate the submanently 
wretched state of their souls. 

The norm of eternal beatitude in the whole entity is 
absolutely adequate to the degrees of passivity, activity 
or intensity of submanent determinations of the subject. 
Hence the just order of the higher submanent states, 
where eternal fruition of beatitude is the daily bread, 
and the lower, less submanent states, where the struggle 
with selfishness and ignorance is the daily effort in the 
ascent toward submanent elevation. Thus the entita- 
tive laws of Divine Glory, of submanent might and of sub- 
manent beatitude predicate the principal essence of sub- 
manence, which constitutes the supreme affirmation of 
the Absolute. 



28 



The Submanent Essence of Eternal Truth 
(Definibilitas Essendi) 

Eternal Truth, which emanates from the verity 
of the Absolute Potentia, is the process-essence of 
submanence which constitutes the eternal defin- 
ibility of entity. 

Through this eternal definibility are predicated the 
absolute determinatives, submanence, immanence and 
extramanence, with their essences, laws, forces and forms. 
Its processive might effectuates the form of the objective 
representance of entity which constitutes the fundament 
of the logical law of principle, the logical law of process 
and the logical law of effect with their respective cate- 
gories. 

The relative possession of truth by the subject de- 
pends not only on the objective representance of truth, 
but also on the subjectively spontaneous determination 
to acquire truth; therefore the more intensive the sub- 
jective determination for submanence, the truer and 
stronger is the intelligence of the subject. 

The Laws of the Submanent Essence of Truth 
are: 

i. The principal law of the submanent essence 
of truth — (Lex lucis Divinae). 

2. The process-law of the submanent essence of 

truth — (Lex sapientiae supernaturalis). 

3. The effect -law of the submanent essence of 

truth — (Lex simplicitatis supernaturalis). 

1. 

The principal law of the submanent essence of 
truth is Divine light which, by virtue of its abso- 



29 



lute principle of definibility, constitutes the ab- 
solute form of every logical definition in entity. 

Divine light is the essential fundament, the imperative 
order and the absolute affirmation of truth in entity and 
consequently it is the ontological basis of the law of the 
logical principle with its three categories; absoluteness, 
objectivity and causality. Each thought of the human 
mind, by force of logical order, is compelled to seek 
concrete certainty in this principal law of the essence of 
truth. Without this law reason would be impossible. 

The definibility of the Absolute Potentia is eternally 
objective and is affirmed as such throughout the total 
order of entity. Therefore every subjectivistic tendency 
of philosophy must sink into impotency and confusion. 
Subjectivism and naturalism are the predicates of the 
debasement of human intelligence. The history of 
philosophy illustrates the struggle of ontology with the 
relativistic subjectivism. 

As logic is impossible without the objectively actual 
essence of truth, the existence of truth is impossible 
without the actual principle of entity, which is sub- 
manence. Consequently the desire for truth in humanity 
will never be satisfied with any ontologically ungrounded 
theories. 

The doctrine that man, by means of reason, cannot 
obtain a sufficient cognition of GOD, is a most illogical 
anomaly, for all cognition, be it submanent, immanent or 
extramanent, is effectuated through intellect only. 
There exists no other organ of cognition in the subject. 
Hence a religious belief which does not conform entirely 
to the legitimate requirements of reason, rests on unsafe 
ground, which fact from day to day becomes more 
obvious. 



3° 



On the other hand, it is erroneous to presume that an 
extensive philosophical knowledge is necessary in order 
to impart to the average man a sufficient idea of GOD 
and religion. Every man with a sound common sense 
and good will, be he literate or not, understands the 
effects of the laws of submanence better than the effects 
of all other laws, because submanence is for the human 
soul not only the most intimate but also the most 
tangible factor. 

There is no duty and no deed in daily life which does 
not rest on a submanent basis. The intellectual as well 
as the sentimental tendency to the cognizance of GOD 
is the most concrete fact and the highest desire of think- 
ing men. "At the bottom of all things is GOD." 

Divine light is the eternal revelation of truth, the 
eternal source of the representance of entity and the 
eternal fundament and norm of subjective cognition and 
contemplation of truth. 

2. 

The process-law of the submanent essence of 
truth is the law of submanent wisdom which, by 
virtue of its eternal norm of definibility, con- 
stitutes the fundamental rule of the relations of 
definibility to the Absolute. 

Submanent wisdom is the absolute directive of all 
relative and final definitions toward the Absolute Object, 
as the eternal principle and aim of all cognition. With- 
out this normative truth-process of submanence, neither 
could the object-representance of entity effectuate the 
harmonious coherence of the proto-typical determinatives 
of entity and its essences, laws, forms and sub-forms, 
nor could the subject have any true conception of the 
relation of things and of its own self -relation to the ob- 



3 1 



ject. Therefore submanent wisdom predicates the power 
of order of all logical relations in entity and, eo ipso, con- 
stitutes the basis of the law of the logical process with 
its categories; relativity, subjectivity and finality. 

3- 

The effect -law of the submanent essence of 

truth is the law of submanent simplicity which, 
by virtue of its eternal evidence, constitutes 
the form of the veracity of definibility and 
intelligibility. 

Submanent simplicity constitutes the essential form- 
law of the ontological and logical evidence and the funda- 
ment of the law of the logical effect with its three cate- 
gories; definibility, negativity and positivity. 

The submanent law of simplicity effectuates the iden- 
tity of the objective representance ; thus it is the 
antithesis of duplicity. 

Simplicity predicates the actuality of truth and the 
definitely formal veracity of entity, which fact makes 
the three absolute determinatives, submanence, imma- 
nence and extramanence, and their logical unfolding of 
ontological laws, so invincibly clear. By virtue of sim- 
plicity the subject obtains the clear cognition. 

The effect of submanent simplicity is essentially posi- 
tive, therefore it effectuates the precision of logical force 
and the veracity of the submanently determined subject. 
The reasoning man demands simplicity in order to ob- 
tain the evidence essential for judgment. The passing 
of philosophical systems and religious confessions is due 
to the lack of submanent simplicity, manifested on the 
one hand through logical weakness and terminological 
vagueness, and, on the other hand, through change- 



32 



ableness of subjective sentimentality. Instability of 
acts, unclearness of thoughts, and affectation of senti- 
ments all have their seat in subjective duplicity. 

The Submanent Essence of Eternal Love 
(Reale Essendi) 

Eternal Love, which emanates from the sacri- 
ficial might of the Absolute Potentia, is the effect- 
essence of submanence and, as such, constitutes 
the eternal realization of the "Highest Good" 
in entity. 

This effect-essence of submanence is the concrete sacri- 
ficial form of entity which predicates the absolute and 
eternal gift of being, with its eternal endowment of 
dignity, truth and love. Through the essence of love, 
dignity and truth are effectuated and realized. 

The Laws of the Submanent Essence of Love 
are: 

i. The principal law of the submanent essence 
of love — (Lex amoris DEI). 

2. The process-law of the submanent essence of 

love — (Lex justitiae supernaturalis) . 

3. The effect-law of the submanent essence of 

love — (Lex pulchritudinis supernaturalis) 

1. 

The principal law of the submanent essence of 
love is the law of the love of GOD which, by 
virtue of its absolute principle of love, eternally 
predicates the holy sacrifice as the absolute form 
of all destinies of determination. 



33 



Through this submanent law is eternally revealed and 
realized GOD'S supreme sacrificial love, by virtue of 
which submanence, immanence and extramanence, with 
their laws and forms, are eternally existent as the free 
gift of the Absolute. In an absolute sense, the soul has 
subjectively nothing of its own, not even its existence 
and free will, for these are the principal gifts of GOD'S 
sacrificial might. This sacrificial might is the summum 
bonum of entity and, as such, the eternally living essence 
and example for all subjective capabilities of determina- 
tion. Hence the destiny of all submanent determinations 
is sacrifice. 

As GOD'S eternally sacrificial love is the prototype 
of all essential actuality, thus the love of GOD is the 
eternal debt of the eternally receiving subject. This 
eternal subjective debt constitutes the fundament of all 
the duties of man. 

There is no psychic being in the universe which does 
not sensate within itself a spark of good. This fact 
constitutes its relative worth and alone justifies its exist- 
ence. The greater this spirit of sacrifice, the stronger 
and more powerful becomes the individual life. 

The source of all confusion and offences of the subject 
is intrinsically ingratitude toward GOD, hence the un- 
grateful sentiments, the ungrateful thoughts and the 
ungrateful actions in the course of life. It is the despotic 
self-love of the subject, the will to take, the unwilling- 
ness to give, the will to overshadow others with the 
imagined greatness of its own ego, the pondering and 
endeavoring of ruthless self-satisfaction, hence vain and 
stupid pride, devouring jealousy, insatiable greed and 
the passions of physical indulgence, which oppose the 
eternal love of GOD. 



34 



2. 

The process-law of the submanent essence of 
love is the law of submanent justice which, by 
virtue of its absolute norm of the distribution of 
entitative gifts, eternally dominates and rules 
the immanent determinations of all beings. 

Sacrifice, as the principal law of submanent love, is 
the entitative giver of submanent, immanent and extra- 
manent worth. Justice, as the process-law of subma- 
nent love, is the distributor and guardian of all en- 
titative gifts. Therefore the law of submanent justice is 
the absolute regulative of entity, and the highest law of 
order which, as such, permeates the whole universe with 
absolute authority and irresistible might. No being 
can move without coming in contact with the barriers of 
justice, hence it is the most tangible law of life. Even 
logic is an ideological norm of justice. 

The bounds of the life of all beings are the submanent 
bounds of justice, which correspond to the subjective 
determinations. Submanent spirits dwell in super- 
human realms, because they are intensively determined 
to submanence. Man is doomed to terrestrial existence 
because he chooses to live more by passions than by 
submanence, and it is only through the discipline of 
submanent justice that he is guided to supernatural 
consciousness and to submanent determinations. The 
animal, which determines itself to such terrible passions 
that it barely has a sensation of the good, is compelled 
by this law to live in fear, ignorance and struggle. 

Through no entitative law does subjective conscious- 
ness come to such a precise recognition of submanence as 
through the eternal law of justice. Nations and religious 
confessions, constitutions of states, secular laws, rights of 
families and citizens, common transactions, all these are 



35 



based upon the submanent law of justice and conform 
more or less adequately to the same. 

The submanent law of justice is the rightful distributor 
and eternal guardian of all good in entity, and hence it 
is the sole basis of human authority. The history of 
mankind presents to us the mighty struggle of subma- 
nent justice with human passions. Tyranny calls forth 
justified revolution. The oppression of conquered 
nations generates political passions and causes dis- 
integration of the state. Intolerance of earnest and 
justified inquiry causes disruption of churches. There 
is no power which operates so forcibly as submanent 
justice. Any relation of life which is not firmly based 
upon the law of submanent justice will be weakened 
or destroyed. 

The truly just man must above all be just toward 
GOD, for only thus can he attain strength and love for 
submanent laws.. He must render GOD the eternal debt 
of the highest veneration in profoundest humility, and 
with innermost gratitude. He must search for the 
virtues in man and when found honor and love him 
according to the measure of his virtues. He must be 
ruled by strict righteousness in all transactions and 
exercise due kindness to man and animals. 

The pagan idea of justice, from which the general 
trend of morals and ethics to this day cannot free itself, 
has an exclusively subjectivistic character. It has no 
conception of justice as the process law of subma- 
nent love. 

3- 

The effect-law of the submanent essence of 

love is the law of the submanent beautiful, which, 
by virtue of its absolute essence of beauty, con- 
stitutes the eternal charm of submanence. 



36 



The law of the submanent beautiful effectuates the 
solemnity of submanent dignity, the radiance of sub- 
manent truth and the grandeur of submanent love, and 
thus constitutes the entitative effect-law of submanent 
love, which eternally evokes submanent veneration, 
submanent peace and submanent happiness in the sub- 
manently determined soul. 

Internal peace, humble dignity, alert conscience, 
power of submanent contemplation, undisturbed feelings 
of submanent security and righteousness, fortitude in 
submanent determinations, veracity and simplicity in 
all expressions, submanent amiability and even the 
smallest amenities of daily life, are the predicates of the 
submanent beautiful. The constancy of everlasting 
friendship, the sacrifice of life and means for the subma- 
nent benefit of others, heroic philanthropy; all these 
express the beauty of submanent love. It is the ravish- 
ing might of the submanent beautiful which gives to 
prophets and apostles of humanity the power for sub- 
manent mission, and it is the submanently beautiful 
example of life which attracts the following of the 
worthier souls. 

In poetry, music, sculpture, painting and architecture, 
no forms impress as deeply and lastingly as those which 
express submanent thoughts, submanent sentiments and 
submanent deeds. The submanent beautiful is jure et 
lege the sole object of the highest poetry and art. 

The expression of the submanent beautiful through 
extramanence is limitless and forms the object of the 
constant admiration even of those who profess to see 
nothing beyond extramanence. The reason for aesthet- 
ical corruption lies in the ad se determination for mere 
sensuous delight in natural forms, which are nothing 
more than physical instruments of submanence, however 
worthy from an extramanent standpoint. 



37 



IMMANENCE 

Immanence, the process-determinative of the 
Absolute Potentia, by virtue of its eternal ad- 
herence to submanence, constitutes the entita- 
tive substance of spirituality, whose aim is the 
eternal affirmation of submanence as its entita- 
tive proto-type. 

Submanence is the prototypical fundament and the 
absolute condition of spirituality, and hence is the eternal 
aim of spiritual beings. It follows that spiritual beings 
have three fundamental psychic forces which absolutely 
correspond with the three submanent essences. These 
forces are the will, the intellect and the sentiment. 
The will is absolutely adequate to submanent dignity, 
the intellect is absolutely adequate to submanent truth, 
and the sentiment is absolutely adequate to submanent 
love. This absolute and obvious adequacy of spiritual 
forces to submanent essences, by logical and actual neces- 
sity, definitely ordains the cooperation with and the 
affirmation of submanence, as the eternal glory of 
dignity, the eternal might of truth and the eternal 
beatitude of love. 

Affirmative cooperation predicates conscious spon- 
taneity. Conscious spontaneity predicates individual 
identity, however conditioned. Therefore the individual 
identity is the substantial, conscious will which, as such, 
constitutes the fundamental form of the subjective ego. 

The eternal recipience of spiritual life is entitatively 
affirmed through immanence, the immutable determi- 
native of the Absolute Potentia. Immanence is the 
eternally actual origin of the soul and the concrete 
fundament of psychology. 



38 



Psychology is the science of the soul which, 
as such, is a substantial, conscious and sensating 
force of spontaneity. 

The soul intrinsically is autonomous will. Its ade- 
quacy to submanence is obvious. Submanent dignity 
is the principal essence of entity, hence the will, as the 
capacity for the affirmation of submanent dignity, is the 
principal corresponding, substantial factor of the soul. 
Submanent truth is the process essence of the definition 
of entity, hence the processive consciousness of the will 
is the corresponding process-factor of the soul. Sub- 
manent love is the effect-essence of entity, hence the 
effective sentiment of the will is the corresponding effect- 
factor of the soul. 

Will, as such, predicates uniform spontaneity, the 
actual oneness of determination, while consciousness and 
sensation have neither spontaneity nor uniformity. As 
fire is the center of light and heat, thus the will is the 
center of intellect and feeling. The will is not deter- 
mined by the innumerable variety of sensations and per- 
ceptions. It determines itself by means of consciousness 
and sentiment, i.e., within the sensations and perceptions 
of entitative representance. The will is therefore the 
central force of the individual ego, whereas consciousness 
and sentiment are the inseparable organs of the will. 

The Soul Has Three Fundamental Forces: 

i. The principal force of the soul — (Voluntas in 
se vel motor spontaneous sibi conscious et 
sensibilis) . 



39 



2. The process-force of the soul — (Voluntas 

propter se vel motus cognoscens et 
sentiens). 

3. The effect -force of the soul — (Voluntas ex se 

vel motivum ideale et sentimentale) . 

The Principal Force of the Soul 

The principal force of the soul is the self- 
conscious and self-sensating, spontaneous motor 
which, as such, constitutes the fundamental 
essence of the psychic ego. 

The spontaneous motor, however limited, is logically 
and de facto the psychic essence of the subjective ego. 
Any assertion to the contrary would of necessity predi- 
cate not only the worthlessness but also the impossibility 
of psychic existence. The essential and final predicate 
of each act and fact is worthiness and value. Life, with 
all of its subjective activities, everywhere expresses this 
worthiness, which, as such, can only be expressed by the 
spontaneous motor, the center of the soul. Owing to 
the lack of a submanent basis in the study of psychology, 
many idealistic errors in the definition of the will have 
been committed. ''Modus cogitationis," "practical 
reason," "free intelligence," "effect of sentiments" and 
"unconscious force," are obviously no definitions of the 
will as such. 

The essential limitation of the spontaneous motor is 
submanence which is its entitative fundament and aim. 
All other existential limitations are conditional and relate 
to the state of more or less submanent determinations of 
the will. 



40 



The Principal Force of the Soul (Psychic 
Motor) Has Three Forms: 

i. The principal form of the psychic motor — 
(Spontaneitas per se). , 

2. The process-form of the psychic motor — 

(Spontaneitas sibi consciens). 

3. The effect -form of the psychic motor — (Spon- 

taneitas sibi sentiens). 

1. 

The principal form of the psychic motor is 
the living focus of spontaneity which, as such, 
predicates the determining force form, per se. 

The determining force form per se is the source and 
the center of subjective autonomy; the source, because 
every determination has its beginning in this spontaneous 
force form; the center, because all other psychic forms 
and activities relate to it as to their determining basis. 
Therefore the subjective motor, in this form, is the will 
in se and, eo ipso, is the relative causator of all processes 
and effects of subjective determinations, and hence the 
relatively actual factor of its entitative state. 

2. 

The process-form of the psychic motor is self- 
consciousness which, as such, predicates the 
visual self -seizing of the individual identity of 
the will in se. 

Self-consciousness is essentially the prime conscious- 
ness of the will in se, without which neither identity nor 
responsibility of determination is possible. Consequently 
self-consciousness is the process-form of the subjective 



41 



motor, eo ipso predicating the subjective intellect as the 
inherent organ of the will. The "cogito ergo sum" 
affirms subjective existence by inductive process, but 
it does not classify logically the entitative order of the 
soul. Affirmation is entitatively the intrinsic motive of 
spirituality, whereas cognition is only a condition of af- 
firmation, and, as such, a pure process of determination. 
Sum ergo cogito is therefore a more correct definition of 
spiritual existences. 

3- 

The effect-form of the psychic motor is self- 
affirmation, predicating itself through habitual 
determination, which contains the innermost pre- 
disposition, the instinct and self -sentiment of 
the will in se. 

Through this self-sentiment the will determines its 
most intrinsic conation which is the free choice (velle et 
nolle) of the intensity and extensity of its love and hate. 

The soul, in the effect-form of the motor, is the in- 
trinsic content of antecedent and present determinations. 
This complex of determinations constitutes the subma- 
nent (a se) disposition, and the anti-submanent (ad se) 
disposition of the will. Hence all habitual virtues in 
their various degrees and all habitual passions in their 
divers intensities, including natural instincts, have their 
origin and seat within self-sentiment. Self-sentiment is 
the effectuating activity of the will in se, the secret place 
of all hidden dispositions, the norm of all motives and 
the indelible record of the intrinsic worthiness or de- 
pravity of the soul. Self-sentiment constitutes that 
which the motor determines to be. 

Thus the relative self-conscious and self-sensating 
motor of spontaneity constitutes the subjective ego and 



42 



exists as such in entity in order to determine its spiritual 
force for the affirmation of submanence. 

The Process-Force of the Soul 

The process-force of the soul is the spontane- 
ously conscious and sensating movement which, 
as such, constitutes the sensating and visual 
contact of the will in se with objectivity. 

The process-force of the spontaneous movement (the 
will propter se) into objectivity constitutes the subjective 
process of the' soul in entity and, eo ipso, the entitative 
history of the soul. The logical law of process predicates 
this movement and actual life affirms it. The entitative 
representance of objectivity is the objective movement, 
and the sensating and visual contact of the will with 
objectivity is the subjective movement. Both are pro- 
cess-forces which are eternally in inseparable contact. 
"Bridging" of these forces is not necessary. 

Surrounded by the object, the subject, with its in- 
herent organ of intellect, receives the object-represent- 
ance according to the conation of its intrinsic predis- 
position. Hence the approving, reproving or modifying 
of the object-representance in subjective consciousness. 
The self -sentiment of the will in se, according to the de- 
gree of its submanent simplicity, is the factor of logical 
or illogical effects of cognition. 

The subject is entitatively a continuous receiver of 
objectivity. Therefore intellect is the receiver of ob- 
ject-representance. Intellect pertains to single and com- 
pound perceptions, reason pertains to concepts and is 
therefore the mental labor of the will, and consciousness 
pertains to the intellectual and rational complex, the 
keeper of which is memory. The will in se is the norm 



43 



of all consciousness. It is the affirming self-sentiment, 
which is the subjective maker of the internal ego, both 
mentally and sentimentally. Object-representance is 
eternally identical relatively to subjective cognition, but 
subjective cognition varies according to the passivity, 
activity or intensity of the logical or illogical conation of 
the will. 

The endeavor of the will to represent more or less 
logical ideas by more or less adequate extramanent forms 
is phantasy. Intellect furnishes the will with the riches 
or poverty of its more or less ordered knowledge, while 
the will, through reason, applies the elevating, common 
or debasing motives in order to obtain the determined 
submanent or non-submanent image. 

The assertion that the universe is a product of " Divine 
phantasy" is obviously too anthropomorphic to be 
seriously considered. 

The Process-Force of the Soul (Psychic Move- 
ment) Has Three Psychic Forms: 

i. The principal form of the psychic move- 
ment — (Perceptio vel cognitio sine rela- 
tione ad alterum). 

2 . The process-form of the psychic movement — 

(Conceptio vel cognitio cum relatione ad 
alterum) . 

3. The effect -form of the psychic movement — 

(Complexus idearum vel conscientia in- 
tellectualis). 

1. 

The principal form of the psychic movement 
of the will is subjective perception of the object. 



44 



Perception, as such, is cognition of the object without 
any relation to another object, and is therefore the first 
and simplest mode of cognition. 

In each fact of cognition two factors are present, 
first the ever vibrating force of object-representance, 
second, the vibrating force of intellectual and sentimental 
recipiency of the will. The object, whether submanent, 
immanent or extramanent, represents itself uniformly by 
entitative laws of truth, while perception, which is in- 
tellectual and sentimental reception of objective repre- 
sentance, depends, even in the first mode of cognition, 
largely on the conation of the self-sentiment of the will 
and consequently is not always uniform. This explains 
why sensations, which are the antennae of the soul, play 
such a subjectivistic role in the act of perception and thus 
furnish material for such diversified and antithetical 
conceptions of the same object. Each perception is 
not only an intellectual but also a sentimental fact. 

Submanent, immanent and extramanent perceptions 
are the first facts in consciousness, and therefore per- 
ception, as such, is the principal psychic form of the 
movement-force of the soul. 

The term ''apperception" relates more to conception 
and "preperception" to sensation. 

2. 

The process-form of the psychic movement of 
the will is subjective conception of the object. 

Conception, as such, is the cognition of the object in 
its relation to another object and is therefore an empiric 
product of cogitation or reason which is labor of the will. 
The idealistic error in the definition of reason consists 
mainly in not discriminating between the principal force 
and the process-force of the soul. Reason has no power 
of determination. It is the will which reasons and 



45 



frequently determines itself not only against the reason 
of others but also against the dictates of its own reason. 

Conception is a complex mode of obtaining knowledge 
of object-representance and is formed from the ab 
exteriori perceptions, according to the ab interiori 
motives of the conation of the will in se. The acquisi- 
tion of conceptions, like the acquisition of perceptions, 
is dependent on the ab interiori, which is the subjective a 
priori of the effect form of the determining motor (inner 
predisposition, self -sentiment) . 

Concepts, as well as perceptions, are purely spiritual 
actions and constitute the content of subjective ex- 
perience in consciousness. Innate ideas are impossible, 
for they would exclude not only the possibility of error, 
but would also limit the freedom of the acquisition of 
truth, thus reducing the soul to a mere idealistic mecha- 
nism. Truth must be sought, therefore every concept 
is an empiric labor of the soul. 

Concepts of submanence are formed from perceptions 
of submanent object-representance. Submanence in its 
essential form predicates the absolute laws of all final 
determinations, definitions and expressions throughout 
the history of all and each being. These absolute laws 
of submanence predicate ipso facto the one transcendent, 
almighty Absolute whom all logical and righteous spirits 
adore and love. The total complex of entitative laws 
follows with overwhelming logical force from this absolute 
source, whose might is incessantly absorbing the most 
powerful minds of humanity in all fields of knowledge. 
Conscience is the ever living witness of the supreme 
power of submanent laws and determinations, and the 
sole channel of human righteousness and honor. 

Concepts of immanence are formed from perceptions 
of spiritual object-representance. Spirituality in its 
concrete form predicates individual, uniform, conscious 

4 6 



and sentimental spontaneity. Its force is subjective 
and autonomous determination, absolutely conditioned 
by submanence and relatively conditioned by its own 
forces and by extramanence. Its immanent essence is 
autonomous determination to submanence which, as the 
supreme law of all determinations in entity, imparts 
entitative dignity and power to the subject. 

Concepts of extramanence are formed from perceptions 
of natural object-representance. Nature in its intrinsic 
form manifests a total absence of subjective spontaneity, 
consciousness and sentiment and a blind and passive 
dependency from autonomous activity. The very laws, 
forces and effects of nature predicate purely external 
instrumentality which is at the disposition of subma- 
nent and immanent laws and determinations. The 
phenomenalistic essence of nature constitutes the content 
of the plastic expression of entity, wherein lies its utility 
and worth. 

3- 

The effect -form of the psychic movement of 

the will is the complex of subjective ideas. 

The total aggregate of subjective concepts, with their 
positive and negative content, constitutes the effect-form 
of the psychic movement-force which is consciousness. 
As the effect-form of motor-force (intrinsic conation) is 
the cause of the movement-force, thus the effect-form 
of the movement-force (complex of ideas) is the aim of 
the will propter se. The complex of ideas is an empiric- 
ally mental acquisition of the will according to the a se 
or the ad se conation, and according to the passivity, 
activity or intensity of entitative knowledge. Hence it 
follows that not only the subjective logical power or 
weakness, but also the total sphere of subjective knowl- 
edge, is the conceptual result of the intrinsic conation of 



47 



the will in se, and eo ipso, the total organ of subjective 
consciousness for all ex se motives. 

Thus the theist, whose will is determined to affirm 
truth, as such, and to affirm himself in truth, seeks to 
acquire submanent consciousness throughout all per- 
ceptions and concepts, be they of submanent, imma- 
nent or extramanent origin. He seeks for the absolute 
subsistence of all being and its submanent, entitative 
laws, predicated through the absolute and eternal power 
of identity, causality and finality, in order to obtain 
the fundament, the norm and the actuality for subjective 
elevation to submanent dignity, truth and love, which 
alone constitute the worthiness of life. 

Pantheism, scepticism and materialism have no such 
profound and earnest motives for truth. Their subjec- 
tivistic limitations do not permit profound understand- 
ing and strictly logical coherency. The phantastic 
deification of self and even of human passions, a blind 
faith in material substance, or an indifferent "I do not 
know" are the results of these theories. 

The Effect-Force of the Soul 

The effect -force of the soul is the will ex se 
which, as such, predicates the motive of the will 
in se as the final form of subjective determi- 
nations. 

Motive is the force of subjective volition which con- 
stitutes the definitely determined act of the will rela- 
tively to its aim throughout all degrees of subjective 
passivity, activity and intensity. 

The intrinsic disposition of the will in se is the source 
and cause of all ex se determinations or motives. The 
entrance of the will in se through the movement (will 

4 8 



propter se) into the ex se affirmation of entity is the 
effect-force of the soul. 

No act, however insignificant it may appear, is possible 
without the more or less conscious, dispositional or in- 
stinctive volition of the subject, therefore volition is the 
final form of the subjective affirmation of entity and of 
the subjective self-affirmation within entity. It follows 
that volition is the self- definition and the entitative self- 
realization of the subjective ego according to the supreme 
laws of submanence. 

The Effect-Force of the Soul (Psychic Volition 
or Motive) Has Three Psychic Forms : 

i. The principal form of the psychic motive — 
(Motivum passivum). 

2. The process-form of the psychic motive — 
(Motivum activum). 



3. The effect -form of the psychic motive — 
(Motivum intensivum). 

1. 

The principal form of the psychic motive is 
passive volition which predicates the subjective 
intentionality of a definite determination of the 
will ex se. 

This form represents the intentional state of the will, 
and, as such, is the initial form of volition. Here the 
subject faces objective facts with general acquiescence, 
but without any distinct interest in their submanent, 
immanent and extramanent worth. The subject has not 
made a choice of determined efforts but lives determined 
in a passivity of motives. In this state it possesses only 
intentions, whether relatively good, harmless or harmful. 



49 



All weak souls claim to have good intentions which how- 
ever they are usually unable to translate into action. 
They have the sensation of the good, they would like 
to possess the good, but they are too passive to realize 
it in themselves. This pusillanimity and weakness is the 
result of the lack of predisposition to submanence. The 
average soul is in this state and needs submanent teach- 
ing, guidance and encouragement. Neither the state of 
conscience nor the state of consciousness of the passive 
motive is sufficiently strong to elevate the soul to sub- 
manent activity. 

Thus the subject lives in a vast complex of intentions 
which constitute the initiatory form of the will ex se. 
This status is mainly noticeable in sub-human states of 
existence, also in children and submanently uneducated 
people, and is marked by a preponderance of volition 
toward extramanent objects. 

Axiologically this state defines itself in the ad se 
position of motives, which express themselves through 
the lack of interest in submanent duties and through 
preference for fatalism or blind faith. 

The character of the soul in this form of volition is 
indistinct for, owing to its passivity, it is unable to 
express any precise feature of its determination. 

2. 

The process-form of the psychic motive is 
active volition which predicates some definite 
determination of the will ex se. 

In this form the will ex se rises to active volition 
according to the a se or ad se self-sentiment of the will in 
se. If the intrinsic predisposition of the subject is 
directed toward submanence, its motives become sub- 
manently active by partly eliminating some passions and 



5o 



by acquiring those initiatory virtues for which the soul 
possesses the most immediate desire and need. Passive 
motives are never able to attain virtue, while subma- 
nently active motives are able to do so in znmn* measure, 
though not in an eminent degree. The bmanent 
manifestations of this form of motive are genexal obedi- 
ence to submanent laws, some degree of submanent 
courage, general veracity in statements and opinions, 
noticeable righteousness in all transactions, admiration 
and some actual affirmation of the submanent good, 
and a measure of sincerity, trustfulness, kindness and 
helpfulness to the needy, be it submanent, spiritual or 
material. 

If the intrinsic predisposition of the subject is non- 
submanent, its motives are more or less actively directed 
ad se, as the final aim of all its actions. Ephemeral 
ambitions, be they intellectual, social or material, with 
their envy of the superior, jealousy of the equal and 
contempt for the inferior, lack of interest in submanent 
truth and consequent lack of veracity and righteousness, 
a large measure of submanent ignorance and non-sub- 
manent arrogance, and finally a noticeable amount of 
greed, avarice and sensuality, are the expressions of the 
active non-submanent motive. 

Each subjective conation, whether submanent or non- 
submanent, defines itself in this process-form of the 
psychic motive and ipso facto represents the actual 
worthiness or lack of worthiness of the soul. The 
character of the soul, in this form of volition, owing to 
its activity, expresses more precise features of determina- 
tion in either the submanent or non-submanent tendency. 

3- 

The effect-form of the psychic motive is in- 
tensive volition which predicates an ardent de- 
termination of the will ex se. 

5i 



In this form the will ex se reaches the height of its most 
strenuous activity. All its immanent forces are vibrat- 
ing with intensive volition toward the determined 
absolutely a se aim or toward the relatively subjecti- 
vistic ad se aim. 

If the subjective tendency is submanent, this in- 
tensive volition rises to an eminence of various virtues 
which are rare in the history of humanity. In super- 
human realms the submanently intensive volition attains 
such a vast complex of virtues that its determining, 
intellectual and sentimental might transcends the power 
of human representation. 

In our own entitative state, intensive submanent 
volition is expressed in sacrificial acts of ardent devotion 
to the supreme submanent law of GOD. The general 
expressions of this state are intensive mental efforts 
toward submanent truth, intensive devotion to the sub- 
manent teaching. of humanity, intensive charity, and 
finally intensive defense of justice and righteousness 
against anti-submanent aggressions. In this effect- 
form of submanent volition the everlasting crown of 
submanent glory is within reach of every soul, with its 
reward of higher submanent conditions and surroundings 
after the term of this earthly life. 

If the subjective tendency is anti-submanent, this 
intensive volition effectuates intensive ad se determina- 
tions through the consummated devotion to the self- 
centered subjectivistic ego. The general expressions of 
this state are insatiable desire for self-glorification, hate 
of religion, relentless endeavor for preference over others, 
burning jealousy, ostentatious vanity, intensive in- 
tellectual assumption, paganish aestheticism, and the 
lowest passions of animal cruelty, greed and lust. In 
this vortex of passions all crimes are possible. Such 
obdurate disregard of submanent laws is followed by the 



52 



inevitable submanent sentence to the sub-human 
descent. 

Evil has its basis in this more or less intensively anti- 
submanent tendency of the subject, therefore is evil a 
subjective predicate and not a form of entity. 

Motives are the factors of the history of individuals, 
families, nations, and of all humanity. Security of 
government, stability of nations, and perpetual honor 
in history depend on the elevation of the submanent 
motives. The lack of such motives causes debasement 
of character, followed by political, social and individual 
limitations. 

The doubt of the immortality of the soul has its logical 
origin in the Platonic definition that the soul is mind, 
endowed with a capacity of determination, hence the 
assertion of Plato that " knowledge is reminiscence." 
This idealistic standpoint has held an axiomatic position 
throughout the entire history of philosophy and is 
directly responsible for this doubt. If mind is the essence 
of the subjective ego, the subject must necessarily have 
the reminiscence of pre-existence as the sole proof of the 
same. The fact that the subject has no such reminis- 
cence postulates the dilemma either that the soul is 
mortal or that mind is not the essence of the subject. 

The soul is immortal. The essence of the subjective 
ego is not mind (with a capacity of determining) but will 
(with a capacity of thinking), which fact has been con- 
clusively demonstrated in the foregoing synthesis of im- 
manence. This demonstration radically changes the 
logical status of the belief in immortality and definitely 
excludes any possibility of a justified doubt. The motor 
(the will in se), is the essence of the subjective ego, 
which constitutes the intrinsic content of the soul as 
such, with its pyschic and axiological self -consciousness 
and self-sentiment. Hence it follows that the process 

53 



force of the soul is simply its historical condition in 
entity. Within this existential condition the soul rises 
or falls, which fact constitutes the historical predicate 
of the self -sentiment of the subjective ego. The various 
instincts and predispositions of the soul at the beginning 
of terrestrial life are the obvious expressions of past 
existence. Any other explanation of these psychic ex- 
pressions is logically impossible. 

Self -sentiment, as the essential content of subjective 
determinations, is, eo ipso, the essential history of the 
soul. A historical reminiscence of one or several past 
lives has no logical justification and a total historical 
reminiscence, the beginning of which is beyond human 
conception, is ipso facto, beyond all capacities of human 
intelligence. The destiny of the subject is to make sub- 
manent history, and not, in the debased condition of 
the human soul, to know antecedent conditions, which 
knowledge, for submanent reasons, would fill the soul 
with inexpressible grief. 

The doctrine of the origin of souls in time has neither 
a logical nor an ontological ground. Its effect is to re- 
duce the soul to the condition of a mere extramanent 
accident, thus excluding all logical possibility of im- 
mortality. Nothing entitative either begins or ends in 
time. Time is no condition of the existence of the es- 
sence of the soul but merely an extramanent condition 
of its determination. (See Extramanence.) 

The general subject of eschatology belongs to the 
exposition of Theism. 

The idealistic error in the definition of the soul is 
responsible for more than the doubt of immortality. 
It is also responsible for the logical weakness of all 
ethical systems, past and present. If mind is the essence 
of the soul it must of necessity constitute the seat of 
moral responsibility, in which case the moral responsi- 



54 



bility of the subject is neither final nor positive, but 
totally dependent from the uncertain state of individual 
intelligence. 

The instinctive intuition of submanence and the in- 
herent consciousness of moral responsibility have always 
imparted some vitality to ethics, but this vitality finds 
a weak support in the idealistic standpoint. For this 
reason the best intentions and the worthiest constructive 
efforts in this field have resulted in more or less formal- 
istic systems which have been unable to cope success- 
fully with hedonism, eudaemonism, utilitarianism, pan- 
theistic determinism and other ad se tendencies of the 
human spirit. 

Idealism, being subjectivistic in its essence and there- 
fore not able to define logically the real basis of ethics, 
is, despite every effort to the contrary, inherently sub- 
versive of submanent authority. Without submanence 
as the absolute basis of authority, and the free will as 
the sole seat of responsibility, every formalistic theory 
of ethics must necessarily be insufficient in its national, 
social and individual results. 



55 



EXTRAMANENCE 

Extramanence, the effect-determinative of the 
Absolute Potentia, by virtue of its infinite might 
of manifestation, is the entitative substance of 
nature, which constitutes the external organ and 
expression of the eternal operations of subma- 
nence throughout the total entity. 

Natural substance, as the instrumental essence of 
natural phenomenon, possesses neither spontaneity nor 
intelligence. It is eternally determined as the entita- 
tively phenomenalistic instrument. 

By means of this cosmo-plastic substance the Absolute 
Potentia realizes the entitative forms and forces of 
nature, therefore extramanence is absolutely dependent 
from submanence and relatively dependent from imma- 
nence, and is the entitative symbol of the all-dominating 
submanent might, which, through the eternal forces, 
wonderful harmonies and splendors of nature, fills the 
subject with veneration. This explains the cult of na- 
ture, which, although not atheistic in itself, proves the 
insufficient submanent elevation of the lower man. 

Extramanence is axiologically subordinated to im- 
manence, because it is only an automatic substance of 
phenomenon whereas immanence is an autonomous force 
of conscious affirmation of submanence. 

As a purely instrumental essence of phenomenon, 
extramanence applies to spiritual beings, who receive 
through this instrument the forms and conditions of 
nature which are adequate to the state of their subma- 

56 



nent determinations. Birth and death constitute the 
extramanent passages to the adequate submanent or 
non-submanent entitative conditions of the soul. 

The dualism of spirituality and nature empirically 
affirms itself in all phases of life, hence the human in- 
stinct for truth rightfully opposes every idealistic or 
materialistic monification of these two entitative sub- 
stances. 

Extramanence Has Three Fundamental Forms: 
i. The principal form of nature — (Principium 
naturae vel substantia naturalis). 

2. The- process-form of nature — (Processus 

fundamentalis naturae). 

3. The effect -form of nature — (Effectus phae- 

nomenalis naturae). 

The Principal Form of Nature 

The principal form of nature is the natural substance 
which, as such, constitutes the content of all natural 
forces and natural laws. Its entitative determinative 
is to conform with submanence, which conformity con- 
stitutes its eternal worthiness. Therefore its intensity 
and extensity of instrumental and illustrative forces and 
subordinated forms constitutes the outward expression 
of the infinity of submanent and non-submanent determi- 
nations in entity. From the sublimest super-terrestrial 
being to our passion ridden world of humanity and 
through all grades of animal life, natural substance is 
the wonderfully just illustrator, the rigidly instrumental 
limitator and the formal extramanent predicator of all 
conditions and states of subjective determinations. It 
is for this reason that nature is universally judged axio- 
logically, which means from a submanent standpoint. 



57 



The Principal Form of Nature Has Three 
Fundamental Forces: 

i. The essence of phenomenon — (Energia per se 
vel vis formanda) . 

2. The adherence of phenomenon — (Processus 

energiae vel vis applicanda) . 

3. The predicate of phenomenon — (Effectus en- 

ergiae vel vis formata). 

1. 

The essence of phenomenon is the principal 
automatic energy of nature which, as such, con- 
stitutes the forming force of all natural laws. 
This energy, per se, is the formal principle of the 
physical world and the automatic power which 
moves the whole extramanent mechanism of 
natural laws. 

The all-dominating submanence effectuates by means 
of this eternally automatic energy the harmonious order 
of the universe. Therefore the essence of phenomenon 
is the absolutely extramanent organ of submanent 
determination, and hence it is the proto-typical, auto- 
matic and eternally vibrating energy (forming force) 
which entitatively follows the slightest motions of 
submanence. 

Without the entitatively essential vis formanda no 
applicable law of forces and no physical energy whatever 
is possible either logically or actually. 

2. 

The adherence of phenomenon is the auto- 
matic process-energy which, as such, constitutes 
the applicative norm of the energy per se. 

58 



The force of the adherence of phenomenon is the basis 
of the fundamental process of nature, which receives 
through submanence its entitative worthiness in all its 
normative intensities and extensities of extramanent 
application. Therefore quantity, time and space apply 
primarily to submanent worth. 

Through this processive energy the architectonic 
magnificence of the universe, the radiance of light and 
colors, the power of winds and seas, evoke awe and wonder 
in the subject. Hence the sensation of the ghostliness of 
nature and of its intrinsic meta-automatic predicates, 
the knowledge of which belongs to the future progress 
of natural sciences. 

The analogy of nature with spirituality is obvious. 
In spirituality the subjective motion is the process-force 
of the subjective motor, whereas in extramanence the 
adherence of phenomenon is the process-energy of the 
essence of phenomenon. 

Notwithstanding their entitative divergence their 
predicates are parallel. The entitative difference be- 
tween spirituality and nature is that the former is the 
autonomic ally adhering affirmation and the latter the 
automatically adhering affirmation of submanence. 

The obvious proof of the adherence of phenomenon to 
submanence lies in the fact that every phenomenal 
manifestation, be it a material body, chemical quality or 
physical form, is judged solely according to the efficiency 
of its adhering service. Its final definition is either 
relative worth or relative worthlessness. 

3- 

The predicate of phenomenon is the automatic 
effect-energy which, as such, constitutes the 
formal fundament of all the laws of nature. 



59 



Through this automatic effect-energy the essence and 
the adherence of phenomenon are defined into the com- 
plex of extramanent laws within which all sub-laws have 
their universal term. The phenomenal predicate is, so 
to say, the ll motive" of the phenomenal essence, and 
consequently it is its effect and formal definition. 

The formally predicating laws of nature are the factors 
of extramanent order and of extramanent beauty, as 
well as the automatic indicators and limitators of sub- 
jective determinations. They are the automatic con- 
tributors to and the eternal instruments for the subma- 
nent elevation and happiness of all spontaneous and 
conscious beings. 

By virtue of the Absolute Potentia, these predicating 
laws of nature are immutable. 

The Process-Form of Nature 

The process-form of nature is the fundamental 
norm of quantitative definition which, as such, 
constitutes the entitative measure of universal 
predicates. 

The process-form of nature is the pure entitative meas- 
ure of all intensive and extensive predicates of determi- 
nations and their phenomena. Therefore is this process- 
form the quantitative definition per se. No predicate 
can be defined unless its quantitative intensity and ex- 
tensity is ascertained. Quantitative application to de- 
terminations is logical and actual, for by the force of 
the adherence of phenomenon the extramanent expres- 
sion adheres to all determinations through the quantita- 
tive form. Its manifestation is obvious in every moment 
of subjective life. 

60 



The Process-Form of Nature Has Three 
Normative Forces: 

i. Quantity — (Quantitas per se). 

2. Time — (Quantitas in forma processiva atque 

intensiva). 

3. Space — (Quantitas in forma effectiva atque 

extensiva). 

1. 

Quantity is the principal force of the process- 
form of nature which, as such, constitutes the 
extramanent norm of the intensity and exten- 
sity of entitative units. 

The predicate of the intensity and extensity of all 
submanent operations, immanent activities and natural 
manifestations is expressed by means of quantity, which 
is pure extramanent measure. 

Therefore, by virtue of the adherence of phenomenon, 
quantity constantly follows subjective thinking in order 
to express either the intensity of spiritual determinations 
and natural forces or the extensity of spiritual deeds 
and natural manifestations. The motive of this quanti- 
tative operation is essentially logical, for quantity, per 
se, is necessarily and de facto based on logic, else the 
science of mathematics would be impossible. 

The very essence of quantity is numeric order. This 
numeric order, by virtue of the extramanent force of 
adherence, conforms to the logical laws and categories, 
which have their basis in submanent truth. The abso- 
lute principle, as such, logically predicates absolute one- 
ness; the relative process, as such, logically predicates 
contra-position or duplicity; the relative effect logically 

61 



predicates the final fundamental number, three, through 
which is potentiated the mathematical order of all suc- 
cessive relative numbers. 

2. 

Time is the process-force of the process-form 
of nature which, as such, constitutes in entity 
the intensive predicating through the sequence 
of moments. 

Time is the extramanently intensive limitator of spirit- 
ual and natural phenomena, and eo ipso, it is the pro- 
cessive condition of protensive determinations and of the 
protensively natural vitality. The innumerable variety 
of these conditions depends on the fundamental process 
of energy (adherence of phenomenon) which, by virtue 
of its submanent directive, defines and assigns to each 
determining and manifesting force its adequate quantity 
of duration, which is the measure of life. Therefore 
time, by virtue of its adherence to submanence, is the 
eternally adjustable extramanent law of duration and, 
as such, is the boundless instrument of subjective ele- 
vation to submanence and the strict limitator of all 
non-submanent determinations in entity. 

Time is entitatively objective protensity and, as such, 
is conceived subjectively, but is by no means the product 
of a subjective conception. 

3- 

Space is the effect-force of the process-form of 

nature which, as such, constitutes in entity the 
extensive predicating, as the extramanent norm 
of being. 

Space, as such, is the extramanent basis and the ex- 
tramanent condition of spiritual activity and natural 

62 



phenomena. As the effect-force of the process-form of 
nature, it is the extramanent embracer and container of 
the total effect-form of nature with its laws of matter, 
quality and form. 

Adherence to submanence is the norm of space, hence 
the laws of space are absolutely adjusted to the intensity 
of submanent determinations and their extramanent 
predicates, thus forming the extramanent universe with 
its innumerable spheres of visible and trans-visible 
worlds, and forming within these worlds the norm of the 
extension of submanent liberty or the confinement of 
anti-submanent abuse. 

Through quantity, time and space is realized the 
extramanent expression of the infinity of entity. 

The Effect-Form of Nature 

The effect -form of nature is phenomenality 
per se which, as such, constitutes the phenomenal 
necessity and the phenomenal formality of 
natural forces. 

Extramanent substance, through the effect-form of 
nature, predicates the final forces of the instrumental 
phenomenon, with their final laws and sub-laws, thus 
constituting the total complex of the effectuating laws 
of the physical universe. 

As the submanent laws are the defined norms of the 
determining force of submanence, thus all physical laws 
are the defined norms of the determined force of extra- 
manence, which, throughout all its external manifesta- 
tions, affirms submanence as its entitative principle and 
as its final aim. 

The Effect-Form of Nature Has Three Phe- 
nomenal Forces: 

63 



i. Matter, as such — (Materia per se). 

2. Quality of matter — (Qualitas materiae). 

3. Form of matter — (Materia in forma). 

1. 

Matter, as such, is the principal force of the 
effect-form of nature, which constitutes the 
element of phenomenal necessity, phenomenal 
adaptability and of phenomenal expression. 

Matter is the objectively necessary force of natural 
phenomenon and consequently is the sole objective 
content of instrumental adaptability to the expression 
of the phenomeno-plastic laws and of natural facts. 
Matter demonstrates itself as the objectively phenomenal 
necessity and therefore expresses the phenomenal activity 
through its process-force of quality and through its 
effect-force of form. 

The effect-form of nature is dependent from the pro- 
cess-form of nature, therefore matter is absolutely 
quantitative in itself and dependent from time and space. 

Its extramanently adhesive and instrumental force 
predicates matter as the extramanent expression of 
entitative determinations. 

2. 

Quality of matter is the process-force of the 
effect -form of nature which, as such, constitutes 
the divergence of the elementary phenomenon- 
units of matter. 

As matter is essentially quantitative it therefore 
follows that the composite of its phenomenon-units, be 
they called atoms or monads, is the process-force or 
quality of matter. 

64 



The superordinated fundamental forces of the principal 
form of nature, the essence, adherence and predicate of 
phenomenon, pervade the total effect-form of nature, 
thus predicating quality of matter as the real dynamo- 
plastic material for the extramanent expression of all 
possible stages of determination. 

The principal physical law of the quality of matter is 
attraction and repulsion, which law affirms phenomenal 
adaptability to determined submanent and immanent 
plans. This law expresses automatically the two con- 
trapositional tendencies of determination, the submanent 
and the non-submanent or the a se and the ad se motive 
of the subject. As the processive movement of spon- 
taneity is the predicate of the autonomically spontaneous 
motor of the subject, thus is quality the automatically 
processive predicate of matter, and as the former termi- 
nates in its final determinations of motives, thus quality 
terminates in the final expressions of the physical form. 

The parallelism of spirituality and nature is logical 
and obvious. The converging directive of both is 
adherence to submanence, the one autonomically, the 
other automatically. The eternal vis formanda con- 
stitutes the fundamental motor of the automatic and 
harmonious movements of natural laws, and the adequate 
rythmic vibrations of matter, through its process, give 
the real representance of quality. 

The dynamic force of the elementary phenomenon- 
units constitutes the adequate extramanent instrument 
of natural vision, hearing, smell, taste and other sensa- 
tions of the subject, for nature must logically furnish its 
own force to be perceived. The metrographic laws of 
the rhythms of vibrations of the phenomenon-units 
constitute the convergent order and their lack the 
divergent disorder of color, sound, odor, taste and shape. 
Each phenomenon-unit is an entitative instrument of 

65 



determination and it is for this reason that quality is 
defined as good or bad. 

3- 

Form of matter is the effect -force of the effect- 
form of nature which, as such, constitutes the 
formal and final physio -plastic predicate. 

The principal form of nature with its vis formanda, 
vis applicanda and vis formata, the process-form of 
nature with its quantity, time and space, and the effect- 
form of nature with its matter and quality, realize, 
through this force of material form, the physio-plastic 
laws which constitute the final expression of extrama- 
nence. 

These laws are the entitative frame of the archi- 
tectonic universe with its total array of worlds and its 
innumerable organisms, each one expressing its entita- 
tive significance. Thus the affinity and cohesiveness of 
the degrees of intensive, active and passive determina- 
tion of the soul to or against submanence receive through 
this force and its laws and sub-laws the just extramanent 
conditions of subjective life. Therefore the extrama- 
nent conditions, time, space and body, of the super- 
human, human and sub-human subject are strictly 
adequate to their degrees of submanent, non-submanent 
and anti-submanent determinations. Time, space and 
the instrumental body are the entitative executors of 
the submanent course of all subjective beings. 

As each submanent, non-submanent and anti-subma- 
nent content has its extramanent expression through the 
laws of material form, thus the innumerable subjective 
degrees of determination predicate the unlimited pos- 
sibility of material expressions. Every material ex- 
pression is lawful and cannot be otherwise although the 

66 



reason for it may be beyond the empiric knowledge of 
most men. The limitations of human efforts, with their 
distinctly ad se tendencies, necessarily limit submanent 
intelligence and consequently hinder the correct under- 
standing of nature and its phenomenal laws, sub-laws 
and expressions. There is no evil in nature per se, or 
in any of its forces, but it necessarily expresses the evil 
determinations of the subject. 

The relation of matter to spirit or vice versa is obvious 
from the foregoing exposition. Matter, as an extra- 
manent force, operates upon spirit only as the instrument 
of submanence. In itself and of itself it has no deter- 
mining power 'whatever. Spirit, on the other hand, as 
an autonomous force in entity, exercises a relative 
power over matter, even to transform its own instru- 
mental body. The empiric knowledge of the influence 
of spirit on the instrumental body is the content of the 
science of psycho-therapy. 

Biology, as a natural science, studies the dynamic 
expression of the forces of material bodies from a vital- 
istic standpoint. The study of these dynamic ex- 
pressions, and their immediate correlations from an 
extramanent standpoint, is the positive side of this 
science. 

However, the attempt of biology to solve the philo- 
sophical problem is one of the many failures of the philo- 
sophical aspirations of materialism. The vitalistic prin- 
ciple is the aim, natural sense perception the norm, and 
nature the basis of the biological theory. The vitalistic 
principle, as such, cannot be defined except as Being, 
for life and Being are one, a fact which is proved by the 
very tendency of the biological doctrine. If the so-called 
vitalistic principle has in its very essence neither axio- 
logical source nor axiological norm, by all logical axioms, 
it is nonsense. 

67 



To assert that natural sense perception is the only 
norm of cognition is contrary to entitative facts and 
psychological experience. The fact is that without 
spiritual substance no material sense perception is 
possible. 

The aprioristic adaptation of Spinoza's ontological 
theory is employed to give a philosophical basis to the 
materialistic monism and its evolution. This monistic 
theory accepts the philological definition of substance 
as an incontestable axiom. Instead of " thought and 
extension" it asserts " force and matter" to be the 
attributes of the unknown substance. Matter is either 
a force or it is nothing and force is either material or 
according to all empirical consciousness spiritual. 
Therefore, according to this theory, the logical alter- 
native is thus to be construed: Either matter is a force 
and eo ipso the unknown substance is a material force 
without any attributes whatever, or the material sub- 
stance has the miraculous power of creating souls with all 
the attributes of spirituality. 

The vitalistic biogenesis, not having any concrete 
entitative genesis and no axiological norm for the laws of 
evolution, by necessary consequence arrives at the 
barrier of the proto-plasm or bio-plasm, whose determin- 
ing and conscious force is not predicated. Thus from 
the unknowable substance is deduced the unknowable 
proto-plasm, a logical result of the materialistic monism. 

The usual result of all theories which have neither 
an axiological basis nor an axiological aim is scepticism 
in life with its negative influence on the human character 
and intelligence. 

It is obvious that the attempt to construct a philo- 
sophical system on the basis of a law of nature (evolution) 
arises from a fundamental misconception of the place and 
function of nature in entity. Extramanence (nature) is 

68 



the instrumental form of Being. Being cannot be de- 
fined in the terms of its instrument nor can the instru- 
ment be defined in terms of itself. The instrument can 
only be defined in the terms of that of which it is the 
instrument, i.e., submanence, immanence. Nature as 
such is no principle whatever and the laws of biological 
evolution have an instrumental but no axiological 
worth. 

The will is essentially dynamic. This is implied in 
the very fact of its freedom for submanent determination. 
The types of nature must therefore be dynamic in order 
to be adequate as instruments and outward expressions 
of the will. The biological proof that they are dynamic 
constitutes the meritorious achievement of evolutionary 
science. 

The ontological exposition of extramanence con- 
stitutes the axiological, the logical and the synthetically 
concrete basis of all natural sciences as such. 



69 



FRAME OF LOGIC 



Principle 


Absoluteness Objectivity Causality 


Process 


Relativity Subjectivity Finality 


Effect 


Definibility Negativity Positivity 




FRAME OF ONTOLOGY 




SUBMANENCE 


Principle Glory Might Beatitude 

(Dignity) 
Process Light Wisdom Simplicity 

(Truth) 
Effect Sacrifice Justice Beauty 



(Love) 



IMMANENCE 



Principle Motor per se Conscious Sentient 

(Motor) Motor Motor 

Process Perception Conception Complex of 

(Motus) Ideas 

Effect Passive Active Intensive 

(Motivum) Motive Motive Motive 

EXTRAMANENCE 



Principle Vis Formanda Vis Applicanda Vis Formata 

Process Quantity Time Space 

Effect Matter per se Quality of Form of 



Matter 



Matter 



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